The Zionist military and media establishment abandoned its three false narratives, which it repeatedly presented, after those narratives were quickly dismissed and even some of the media within the entity questioned them.
And the second line, taken by electronic flies and it is facilitated by the lost, deceived and ignorant, and it aims to obscure some important details such as the description of the deceased woman as a martyr and denial of mercy. against him because he is a Christian and not a Muslim. Extensive debate took place between the two streams: one hard conservative and another, enlightened and progressive. Here is information about the legacy of the terms “martyr” and “martyr” in the Islamic narrative, in addition to tracking and analyzing some of the echoes of these arguments:
The word “martyr” appears in the Holy Qur’an in two senses: sometimes in the sense of a witness and a true observer, as in verse 33 of Sura An-Nisa: “God is witness to all”, e.g. of the aforementioned. in this sense in verse 72 of Sura An-Nisa, where it says, “And among you are those who are slow.” The judge al-Hussein ibn Mansur al-Bagawi, one of the people of the eleventh century AD, in his book “Mayim at-Tanzil” explained the word “martyr” mentioned in the ayah mentioned, with words “that is: conquerors. is there in Te, so what happened to them makes me sad. ووردت بمعنى ثانٍ كوصف لمن يُقتل في سبيل الله والدين حسب بعض المفسّرين في الآية 69 من سورة النساء «وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا». As for the present tense, Islamic Salafis do not use it except after careful and skeptical requirements, because they believe-and they are right here-that it is possible to consider a martyr who died only by the will of God and at His command. . war, to be a martyr, so they repeated the phrase “We considered him a martyr before God, and we have no mercy against Almighty God.”
There is also a well-known incident close to what we are dealing with Islamic heritage, which I touched on in the article “Tatarism and Indulgence Among Suicidal Salafis” published in Al-Akhbar on 23 October. 2013. This incident is related to a dispute that erupted among Muslims over the murder of one of the comrades; Some of them doubted that he was a martyr, but the Prophet intervened and settled the dispute as a martyr. The alleged companion was Aamir bin Al-Aqwa, and the meaning of this incident was that this companion participated in the Battle of Khaibar and confronted one of the Jewish warriors in a duel with swords. Others said: “His work is their meaning that he committed suicide and was not a Mujahideen or a martyr. The response of the Holy Arab Prophet to them was the opposite. He said: “Whoever says this, the matter is confused… He is an aspiring Mujahid, and he will swim in Paradise as al-Admus,” because this hadeeth is mentioned in Ibn’s At-Tabaqat al-Kubra Saad, vol. 4, including. In the third narration of this hadith, the Prophet was asked about Companion Amer ibn al-Akwa: “O Messenger of God, is he a martyr? He said: Yes, and I am his martyr. I prefer the words of the first and second messages of the hadith than the third because the word “martyr” with its specific meaning has not yet been established as a self-sufficient term and its meaning in the time of the Prophet, despite of its existence as a descriptive word for the situation, and it can be established either began to be designated as a term at the end of the Umayyad period.
Regarding the question of mercy to non-Muslims, the enlightened Islamic scholar Muhammad Al-Sayyad published an article after the martyrdom of Mrs. Abu Akila and on the controversy that intensified the question of whether she was considered a martyr or not. . As-Sayyad cites the statement of Hujat al-Islam Abu Hamid al-Ghazali, which allowed mercy to non-Muslims.Most of the Christians of the Romans and Turks were deprived of mercy during this period. I mean: those who are far away from the Romans and Turks, and the invitation has not reached them.
As for those who came in the name of Muhammad, may the prayers and peace of God be upon them, and his resurrection and his description did not reach them, and they heard from childhood that a pretending liar named Muhammad claimed the title of prophet. Because even though they have not heard his description, they have heard the opposite of his descriptions, and it does not act on him calling to consider and ask. ” finished. In the same way, the great Imam al-Izz bin Abd as-Salam (d. 660 AH), and more, said that a non-Muslim in our time, if he seeks, looks and asks, he will die. before him. its consideration can be completed without abbreviation: “There is no sin or suffering… because there is no suffering. Other than disobedience, this is what I see, and the principles of Sharia oblige it, so God does not burden the soul more than this. ability, and not burdened by underestimating it. ” Excerpt ended.
Some may object to the principle of quoting al-Ghazali’s words, as it was published in the circle of religious extremism for which al-Ghazali is known. In fact, no one forgets al-Ghazali’s legacy and his conservative, anti-rationalist and anti-philosophical position. He is the author of The Inconsistency of the Philosophers, and the rationalist philosopher Ibn Rushd answered this with a counter book, The Inconsistency of the Philosophers. There is something undeniable about tolerance and coexistence in this statement by al-Ghazali, as well as a clear indication that it seeks to expand the circle of exclusion and tolerance, jurisprudence among non-Muslims and narrow the circle of takfir and extremism. . And when this reference comes from a conservative and uncompromising hurist, it will be stronger in meaning than if it came from an enlightened rational jurist, and it will be available to respond to modern hardliners and takfirists through of saying: This is why our and your ancestors are closer to tolerance and humanity than you are, even if they are conservative and uncompromising, like this lawyer. And this excerpt from al-Ghazali’s speech also refutes the claims of the secularist extremists of our time, those who consider Islam and Muslims in general to be reactionary takfirism and there is no cure for it, except pagpuksa at pangkalahatang pagsupil, at sa this crusty secular logic the utmost irrationality and extremism, then what these extremist secularists responded to what ورد في القرآن ذاته في الآية 62 من سورة البقرة والتي تقول: «إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ The last, and did good, lest any of them fall into the hands of the LORD;
In this environment, which followed the Zionist crime, a video interview by Al-Azhari Sheikh Issam Talima spread on YouTube in which the Sheikh showed a bold and documented position on the issue of mercy for a Palestinian martyr and described him as a martyr similar. in what we have stated in this article, including the statement of the Sheikh:
– When we describe the deceased, whoever he is, as a martyr, died or pardoned, we do not give him a specific characteristic, which is martyrdom, mercy and forgiveness, but we pray to God to consider him a martyr and have mercy on him and forgive him.
Martyrdom is of various kinds, among the martyrs of this world and among the martyrs of the hereafter, and among the martyrs: unjustly slain, and there is a martyr of the fatherland, a martyr of duty, a martyr of courage, and be a martyr. who died of drowning.The woman who died at birth was considered a martyr, and even among atheists was a martyr of duty.
Martyrdom is also present in other religions, such as Judaism and Christianity, so when a dead woman is a martyr in her religion, she is a martyr, and there is nothing wrong if we consider her as such, because it does not contradict of the provisions. of Islam. .
-The subject of mercy to a non-Muslim in jurisprudence was the subject of a complex and extensive dispute between ancient Muslim judges, some of whom admitted it, as did some Shafi’i jurists and provide documentary examples of this, and some of them do. hindi.
-It is a rich and generous work, and, accordingly, the Shaykh said: There is no legal objection to me saying: Sister-martyr Shirin Abu Akila, may God have mercy on her and forgive her, and we belongs to God, and to Him we will return.
So, Sheikh Talima and his colleagues said in this debate what needs to be said in terms of an enlightened, civilized, living Islam that resists Zionism and its ongoing crimes, and they almost contributed to interference by Zionist media and political schemes.
* Iraqi writers
Source: Al Akhbar
